A nota­ble Sermō of ye re­uerende father Maister Hughe Latemer, whi­che he preached in ye Shrouds at pau­les churche in Londō, on the .xviii. daye of January. 1548.

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The. iiii. Sermon

QUecūque scripta sunt ad nostram doctrinam scripta sunt.

All thinges which are writtē ar wri­ten for our eruot­tion & knowledge. All thinges that are writtē in Goddes boke, in the Byble boke, in the booke of the holy scripture, are written to be oure doctrine.

I told you in my first sermon, honorable audiencē, that I pur­posed to declare vnto you. ii. thinges. The one what sede shuld be sowen in Gods field, in Goddes plough land. And the other who should be the sowers. That is to say, what doctrin is to be taught in Christes church & congrega­cion, and what men shoulde be the teachers and preachers of it. The fyrst part I haue told you [Page] in the thre sermōs past, in which I haue assaied to sette furth my plough, to proue what I coulde do. And now I shal tel you, who be the plowers, for Gods worde is a seede to be sowen in Goddes fielde, that is the faythful cōgre­gacion, & the preacher is the so­wer. And it is in the gospell. Exi­uit qui seminat seminare semen suum. He that soweth, the husbanman, the plowghman wente furth to sowe his seede, so that a preacher is resebled to a ploughmā, as it is in a nother place. Nemo admo­ta aratro manu, et a tergo respiciens ap­tus est regno. Dei. No man that putteth his hand to the plough and loketh backe, is apte for the kingdō of god? That is to say, let no preacher be negligente in doinge his office. Al be it this is A place of scripture rac­ked or misun­derstand. one of the places yt hath ben rac­ked, [Page] as I toulde you of rackyng scriptures. And I haue bene one of thē my selfe yt hathe racked it, I crye God mercye for it, & haue bene one of them that haue be­leued and haue expounded it, a­gaynste relygious persons that would forsake theyr ordre which they had professed, and woulde go out of theyr cloyster, whereas in deed it toucheth not monke­rye, nor maketh any thing at all for any such matter. But it is directlye The right vnderstandynge of this place. spoken of diligente prea­chyng of the worde of God. For preachyng of the Gospel is one of Goddes plough workes, and the preacher is one of Goddes plough men. Ye may not be of­fended wyth my similitude: in that I compare preachynge to the laboure & worke of plough­inge, & the preacher to a plough­man. [Page] Ye maye not be offended wyth thys my similitude, for I haue ben selaundred of some personnes for suche thynges. It hath bene saied of me. Oh Lati­mer, nay, as for him I wil neuer beleue hym whyle I lyue, nor neuer trust him, for he lykened our blessed Ladye to a saffrone bagge, where in deede I neuer vsed that similitude, But it was as I haue sayd vnto you before nowe, accordinge to that whiche Peter sawe before in the spirite of prophesy and sayed that there shoulde come afterwarde men: Per quos via veritatis maledictis af­ficeretur, there shoulde come fe­lowes by whō the waye of truth should be yll spokē of and sclan­dred. But i case I had vsed this similitude, it had not bene to be reproued, but myght haue bene [Page] wythout reproche. For I might How our Lady myghte be compared to a saffron bag haue sayed thus, as the saffrone bagge that hath bene full of sa­ffron, or hath had saffron in it, doth euer after sauoure and smel of the swete saffron that it con­teyned: so oure blessed Ladye which conceyued & bare Chryste in her wombe, dyd euer after re­semble the maners and vertues of that precious babe which she bare. And what had oure blessed Ladie bene the worse for thys? or what dishonour was thys to our blessed Ladye. But as prea­chers must be ware and circum­spect yt ther geue not any iust oc­casion to be sclaundered and yll spokē of by the hearers, so must not the auditours be offended without cause. For heauen is in Similitudes vsed in the Gospel. the gospel likened to a musterde seede. It is compared also to a [Page] piece of leauen, as Chryst saith, that at the last day, he wyll come lyke a thiefe, & what dishonoure is this to God? or what deroga­tion is thys to heauen? Ye maye not then, I say, be offended wyth my similitude, for because I ly­ken preaching to a ploughmans laboure & a prelate to a plough­man. But now you wyll aske me whom I cal a prelate. A pre­late The descrip­cion of a pre­late. is that man, what soeuer he be, yt hath a flocke to be taughte of hym, who soeuer hath any spi­rytuall charge in the fayethfull congregacion, and who so euer he be that hath cure of soule.

And wel may the preacher and How the preacher is likned to ye plowmā. the ploughman be lykened to­gether. Fyrst for theyr labour of all ceasons of the yere. For there is no tyme of the yere, in whiche the ploughman hath not some [Page] speciall worke to do, as in my countrey in Lecester Shire, the ploughe man hath a tyme to set furth and to assaye his plough, and other tymes for other neces­sary workes to be done. And thē they also maye be likened to ge­ther for the diuersitie of workes & varietie of offices yt they haue to do. For as the ploughmā first setteth futth his plough, and thē tilleth hys lande, and breaketh it in furroughes, and sometyme ridgeth it vp agayne. And at an other tyme harroweth it, & clot­teth it, & somtyme doungeth it, & hedgeth it, diggeth it, and wee­deth it, pourgeth and maketh it cleane: So the prelate, the prea­cher hath many diuers offices to The Prelate hath manpof­fices. do. He hath fyrst a busie worke, to bringe his parishioners to a tyght fayth, as Paule calleth it. [Page] And not to a swaruinge fayth, but to a fayeth that enbraceth Christ, and trusteth to hys me­rytes, Note the proper­ties of a right fayth. a lyuely faith, a iustifiyng fayth, a faith that maketh a man righteous wythout respecte of workes. As ye haue it, werie wel declared and set furth in the Ho­mily. The fyrste. He hath thē a busie worke I say, to bringe his flocke to a ryght fayth and then to cōfirme them in the same fayth, Nowe castynge them downe wyth the lawe, and with threateninges of The law feareth. God for synne. Nowe rydginge them vp a gaine, with the gospel and wyth the promyses of Gods fauoure. Nowe wreding them, The Gospell comforteth. by tellyng them their faultes, & makynge them forsake synne. Nowe clottinge them, by brea­kyng theyr stony hartes, and by making them supple herted, and [Page] makynge them to haue hertes of fleshe, that is soft hertes, and apt for doctryne to enter in. Nowe teachyng to knowe God ryghte­ly, and to knowe theyr duetie to God and to theyr neyghboures. Nowe exhorting them whē they knowe theyr duetye, that thei do it and be dilygente in it: so that they haue a continuall worke to do, Great is theyr busynes, and therefore greate shoulde be their Greate busi­nes shoulde haue good rewardes. hyre. They haue great laboures and therfore they ought to haue good liuynges, that they maye comodiously feade theyr flocke, for the preachyng of the woorde of God vnto the people is called meat. Scripture calleth it meat. Not strawberies, that come but once a yeare and tarye not longe, but are sone gone: but it is meat. It is no deynties. The people [Page] muste haue meate that muste be familier and cōtinuall, and day­ly Preaching is a daily meat. geuē vnto them to fede vpon. Manye make a strauberye of it, ministrynge it but once a yeare, but suche do not thoffice of good prelates. For Christ sayeth.

Quis putas est ser [...]s prudens et fide­lis? qui dat [...]ibum in tempore.

Who thynke you is a wyse and a faythfull seruaunt? He that geueth meate in due tyme. So that he must at all tymes conuenyent preache dyligentyle. Therefore sayeth he? Who trowe you is a faythefull seruaunte? He spea­keth it as thoughe it were a rare thynge to fynde suche a one, and as thoughe he should saye, there be but fewe of theym to fynde in the world. And how few of theim there be throughout this realme that geue meate to theirr flocke [Page] as they should do: the visitoures can best tell. To fewe, to fewe, the more is the pitie, and neuer so fewe as nowe. By this then it appeareth that a prelate or anye that hath cure of soule, must dili­gently and substancially worke and laboure. Therfore sayeth Paul to Timothe. Qui episcopatū desiderat, hic bonum opus desiderat.

He that desyreth to haue the of­fice of a Byshoppe, or a prelate, that man desireth a good worke. Then yf it bee good worke, it is worke. Ye cā make but a worke of it. It is Goddes worke, Gods ploughe, and that plough, God would haue styll goyng. Suche thē as loyter and liue idellye, ate not good prelates or minysters. And of suche as do not preache and teache, nor do not theyr due­ties: God saieth by his Prophet [Page] Hieremie. Maledictus qui facit opus dei fraudulenter. Guilefullye or deceytefullye some bookes haue Negligenter, negligently, or slack­lie. Howe many suche prelates, howe many suche byshops, Lord for thy mercie, are there nowe in England? And what shall we in this case do? Shall we company with them? O LORD for thy mercie shal we not cōpanye with them? O Lorde whither shall we flie frō them? But curssed be he that doeth the worke of GOD negligētly or guilefully. A soore word for them that are neglygēt in dischargynge theyr offyce, or haue dooen it fraudulentlye, for that is the thynge that maketh the people yll. But true it muste be that Christe sayeth. Multi sunt vocati, pauci vero electi. Many are called, but fewe are chosen.

[Page] Here haue I an occasion by the way somwhat to saye vnto you yea, for the place that I alledged vnto you before out of Hieremy the. xlviii. Chapter. And it was spoken of a spirituall worcke of God, a worke that was cōmaun­ded to be done, & it was of shed­dynge bloude and of destroiyng the cities of Moab. For (sayeth he) cursed be he that kepeth back hys sworde frome sheddynge of bloud. As Saule when he kepte backe the sworde from shedding of bloude, at what tyme he was sent agaynst Amalech, was refu­sed of God for being disobedient to Goddes commaundementes, in that he spared Agag ye kynge. So that, that place of ye prophet was spoken of them that wente to the distruction of the cityes of Moab, among the whiche there [Page] was one called Nebo, whiche was muche reproued for idola­trie, supersticion, pryde, auaiyce, crueltie, tiranny, and for harde­nes of herte, and for these sinnes was plaged of God and destroi­ed. Nowe what shall we saye of these ryche citizens of London? An admonicion to Londō to repent. What shall I say of them? shal I cal them proude men of Lon­don, malicious men of London, mercylesse men of London. No, no, I may not say so, they wyl be offēded with me than. Yet must I speake. For is there not reig­ning in London, as much pride, as much couetousnes, as muche crueltie, as muche oppression, as much supersticiō, as was in Ne­bo? Yes, I thynke & muche more to. Therefore I saye, repente O London. Repent, repente. Thou hearest shy faultes tolde thee, a­mend [Page] thē amend thē. I thynke if Nebo had had ye preachyng that thou hast: they would haue con­uerted. And you rulers and offi­cers An admonicion to ye rulers and officers. be wise and circūspecte, loke to your charge & see you do your duties, and rather be gladde to amend your yll liuyng, then to be angrye when you are warned or tolde of your faulte. What a do was there made in London at a certein man because he said, & in dede at that time on a iust cause. Burgesses quod he, nay butter­flyes. Lord what a do there was for that word. And yet wold god they were no worse then butter­flyes. Butterflyes do but their nature, the butterfly is not coue­touse, is not gredy of other mens goodes, is not ful of enuy & hate red, is not malicious, is not cruel is not merciles. The butterflye [Page] glorieth not in her owne dedes, nor preferreth the tradicions of men before gods word, it cōmit­teth not idolatri, nor worshippeth false gods. But London can not abide to be rebuked, suche is the nature of man. If thei be pricked they will kick. If they be rubbed on the gale: they will wynce. But yet they wyll not amende theyr faultes, they wil not be yl spoken of. But howe shall I speake wel of them. If you could be content to receyue and folowe the worde of God and fauoure good prea­chers, yf you coulde beare to be toulde of youre faultes, yf you coulde amende when you heare of them: if you woulde be gladde to refourme that is amysse: yf I myght see any suche inclinacion in you, that leaue to be mercyles, and begynne to be charytable [Page] I would then hope wel of you, I woulde then speake well of you. But London was neuer so yll as it is now. In tymes past, men The euilles yt are nowe in London. were full of pitie and compassy­on, but nowe there is no pitie, for in London their brother shal dye in the streetes for colde, he shal lye sycke at their doore betwene stocke & stock. I cannot tel what to cal it, and perishe there for hū ­ger, was there any more vnmer­cifulnes in Nebo? I thinke not. In tymes paste when any ryche The relief of poorescholers by the riche in London, is gone. man dyed in London, they were wont to healpe the pore scholars of the vniuersityes with exhiby­ [...]ion. When any man dyed, they would bequeath greate summes of money towarde the reliefe of the pore, When I was a scholer in Cambrydge my selfe, I harde very good report of London and [Page] knewe many that had reliefe of the ryche menne of London, but nowe I can heare no suche good reporte, and yet I enquire of it, and herken for it, but now chari­tie Charitie is waxen cold in London. is waxed cold, none healpeth the scholer, nor yet the poore. And in those dayes what dyd, they whan they helped the scholers? Mary they mainteyned & gaue theym liuynges that were verye papistes and professed ye Popes doctrine, & nowe that the knowe­ledge of Gods word is brought to lyghte, and many earnestly study and labour to sette it forth now almost no man healpeth to maintayne them. Oh London He moueth lōdon to repentaunce by ex­ample of Ne­bo, London, repente repente, for I thynke God is more dyspleased with London, then euer he was with the citie of Nebo. Repent therfore repent London, and re­membre [Page] that the same god liueth now that punished Nebo, euen ye same god & none other, & he wyll punyshe synne as well nowe as he dyd then, and he wyll punish the iniquitie of London as well as he did them of Nebo. Amend therfore. And ye that be prelates An admoniciō to prelates to do their office. loke well to your offyce, for right prelatynge is buisye labouryng & not lordyng. Therfore preache and teache, and let your ploughe be doyng, ye lordes I saye that lyue lyke loyterers, loke well to your offyce, the plough is your office & charge. If you liue idle & loyter, you do not your duetye, you folowe not youre vocacion, let your ploughe therfore be go­ing and not cease, that the groūd maye brynge foorth fruite. But nowe me thynketh I heare one An answer to a priuie obiection. saye vnto me, wotte you what [Page] you say? It is a worcke? It is a labour? how then hath it happe­ned, that we haue had so manye hundred yeres, so many vnprea­chynge prelates, lordyng loyte­rers and idle ministers? ye would haue me here to make aunswere and to shewe the cause thereof. Nay, this lande is not for me to ploughe, it is to stonye, to thor­nye, to harde for me to plough. Thei haue so many thinges that make for them, so many thynges to laye for theym selues, that it is not for my weake teame to plough them. They haue to laye for them selues longe customes ceremonyes, and authorytie, placyng in parliment, and many thynges more. And I feare me thys lande is not yet rype to be ploughed. For as the saiyng is, It lacketh wethering: This gete [Page] lacketh wetheryng, at leaste way it is not for me to plough. For what shall I looke for among thornes but prickyng and scrat­chyng? what among stones but stumbling? What (I had almost sayed) among serpentes but stin­gyng? But this muche I dare saye, that sence lordyng and loi­teryng Lording hath put doun pre­chyng. hath come vp, preaching hathe come downe contrary to the Apostelles tymes. For they preached and lorded not. And nowe they lorde and preache not. For they that be lordes wyll yl go to plough. It is no mete of­fice for theym. It is not seming for their estate. Thus came vp lordyng loyterers, Thus crept in vnpreachynge prelates, and so haue they longe continewed. For howe many vnlearned pre­lates haue we now at this daye? [Page] And no meruel. For if ye plough mē that now be, were made lords they woulde cleane geue ouer ploughynge, they woulde leaue of their laboure and fall to lor­dyng outright, and let ye plough stande. And then both ploughes not walkyng, nothyng should be in the common weale but houn­ger. For euer sence the Prela­tes were made Lordes and no­bles, the ploughe standeth, there is no work done; ye people sterue. Thei hauke, they hunt, thei card, they dyce, they pastyme in their prelacies with galaunte gentle­men, with theyr daunsyng miny­ons, and with their freshe cōpa­nions, so that ploughyng is sette a syde. And by the lordyng and loytryng, preachyng and plough yng is cleane gone. And thus yf the ploughmenne of the coun­trey, [Page] were as negligente in theyr office, as prelates be, we shoulde not longe lyue for lacke of susty­naunce. And as it is necessary for to haue this ploughyng for the sustentacion of the bodye: so muste we haue also the other for the satisfaction of the sowle, or elles wee canne not lyue longe gostly. For as the bodie wasteth An apt simili­tude. and consumeth away for lacke of bodilye meate: so doeth the soule pyne awaye for default of gostly meate. But there be two kyndes of inclosynge to lette or hynder Two kindes of inclospuge bothe these kyndes of plough­yng. The one is an inclosyng to let or hynder the bodily plough­ynge, and the other to let or hin­der the holy daye ploughyng, the churche ploughing. The bo­dylye ploughynge, is taken in and enclosed thorowe syngular [Page] commoditie. For what man will lette goe or dimynyshe his pri­uate commoditie for a commune welthe? and who wyll susteyne any damage for the respecte of a publique commoditie? The o­ther plough also no manne is di­ligent to sette forewarde, nor no manne wyll herken to it. but to hynder and lette it, al mennes ea­res are open, yea and a greate manye of this kynde of plough­men whiche are very busye and woulde seeme to be verye good workemenne. I feare me some be rather mocke gospellers then faithefull ploughmen. I knowe many my selfe that professe the gospel, and lyue nothyng there after. I knowe them, and haue been conuersaunte with some of theym. I knowe theym, and I speake it with an heauye hearte, [Page] there is as little charitie & good liuynge in them, as in any other, accordyng to that whiche Christ sayed in the Gospell to the great numbre of people that folowed hym, as thoughe they had had an earnest zeale to his doctryne, where as in dede they had it not. Non quia vidistis signa, sed quia come­distis de panibus. Ye folowe me (sai­eth he) not because ye haué seene the sygnes and myracles that I haue dooen, but because ye haue eaten the breade and re­freshed your bodies. Therfore you folowe me, so that I thinke manye one nowe a dayes profes­seth the Gospell for the liuynge sake, not for the loue they beare to gods word. But they that wil be true ploughmen muste worke faythfully for Goddes sake, for the edifiyng of theyr brethren. [Page] And as dilygentlye as the hus­bande man plougheth for the su­stentacion of the bodie: so dily­gentlye muste the prelates and ministers labour for the fedynge of the soule: bothe the ploughes muste styll be doynge, as moost necessarye for man. And where­fore are magistrates ordayned, but that the tranquillitye of the commune weale maye bee con­firmed limiting both ploughes.

But nowe for defaulte of vn­preachynge Prelates me thynke I coulde gesse what myghte be sayed for excusyng of theym.

They are soo troubeled wyth lordlye liuyng, they be so placed in palacies, couched in courtes, ruffelyng in their rentes, daun­cyng in their dominions, burde­ned with ambassages, pāperyng of their paunches lyke a Monke [Page] that maketh his Jubilie, moun­chynge in their maungers, and moilyng in their gay manoures and mansyons, and so troube­led wyth loyterynge in theyr Lordeshyppes: that they canne not attende it. They are other­wyse occupyed, somme in the Kynges matters, some are am­bassadoures, some of the priuy councell, some to furnyshe the courte, some are Lordes of the Parlyamente, some are Presy­dentes, and some comptrollers of myntes. Well, well.

Is this their duetie? Is this theyr offyce? Is this their cal­lyng? should we haue ministers of the church to be comptrollers of the myntes? Is this a meete office for a prieste that hath cure of soules? Is this his charge? I [Page] woulde here aske one question: I would fayne knowe who com­ptrolleth the deuyll at home at his paryshe, whyle he comptrol­leth the mynte? If the Apostles myghte not leaue the offyce of preachynge to be deacons, shal one leaue it for mintyng?

I can not tell you, but the say­ing is; that synce priestes haue been mynters, money hath been wurse then it was before. And they saye that the euylnesse of moneye hath made all thynges dearer. And in this behalfe I must speake to England.

Heare my coūtrey Englande, as Paule sayed in his firste epystle to the Cor. vi. Chap. For Paule was no sittynge byshoppe, but a walkynge and a preachynge byshoppe. But when he wente from them, he lefte there behynde [Page] hym the ploughe goynge styll, for he wrote vnto theym and re­buked theym for goynge to lawe and pleadynge theyr causes be­fore Heathen Judges. Is there (saye th he) vtterlye among you no wyse manne, to be an arbitra­toure in matters of iudgemente? What? not one of all that canne iudge betwene brother and bro­ther? But one brother go to lawe with an other, and that vnder heathen Judges? Constitu [...] ­te contempt [...]s qui sunt in ecclesia? et cere. Appointe them Judges that are most abiect, and vyle in the con­gregacion, whiche he speaketh in rebukyng them, for (saieth he) Ad ex [...]scenciam vestram dico. I speke it to your shame. So Englande I speke it to thy shame. Is there neuer a noble mā to be a lord presy­bente, [Page] but it muste be a prelate? Is there neuer a wyse manne in the realme to be a Comptroller of the minte? I speake it to your shame, I speake it to youre shame. If there be neuer a wyse man, make a water bearer, a tin­ker, acobler, a slaue, a page, comptroller of the Mynte. Make a meane gentileman, a groome, a yeoman, make a poore beggar Lorde president. Thus I speake not that I would haue it so, but to your shame. If there be ne­uer a gentleman meete nor able to be Lorde presydente. For why are not the noble men and yonge gentlemē of Englād, so brought vp in knowledge of God and in learnynge, that they maye be a­ble to execute offyces in the com­mune weale? The Kynge hath a greate many of wardes and I [Page] trowe there is a courte of war­des, why is there not a schole for the wardes, as well as there is a courte for their landes? Why are they not set in scholes, where they maye learne? Or why are they not sent to the vniuersities, that they maye be able to scrue the kyng when they come to age? Yf the wardes and young gen­tlemen were well brought vp in learnyng and in the knowledge of God, they would not when they come to age, so muche geue theym selues to other vanities. And if the nobilitie be well tray­ned in godlye learnyng, the peo­ple would folow the same traine. For truly, such as the noble men be, suche wyll the people be. And nowe the onely cause, why noble Why noble menne be not made lord presidentes. menne be not made Lorde presi­dentes, is because they haue not [Page] been broughte vp in learnyng. Therfore for the loue of GOD, appoint teachers and scholemai­sters, you that haue charge of youth, and geue the teachers sti­pendes worthy their paines, that they maye brynge theym vp in Grammer, in Logike, in Retho­rike, in Philosophie, in the ciuyle lawe, and in that whiche I can not leaue vnspoken of, the worde of God. Thankes be vnto god the nobilitie, otherwyse is very well broughte vp in learnynge and godlines, to the great ioye and comfort of England, so that there is nowe good hope in the youth, that we shal an other day haue a florishyng cōmon wealth, consideryng theyr godlye educa­cion. Yea, & there be al ready no­ble men ynoughe though not so many as I woulde wyshe able [Page] to be Lorde presidentes, and wise menne inough, for the mynt. And as vnmeete a thynge it is for bi­shoppes to be Lorde presidentes or priestes to be mynters, as it was for the Corthinthyans to pleade matters of variaunce be­fore heathen Judges. It is al­so a sclaunder to the noble men, as thoughe they lacked wise­dome, and learnyng to be able for suche offyces, or elles were no men of conscience, or els were not meete to be trusted, and able for suche offyces. And a prelate hath a charge & cure otherwyse, and therfore he cannot discharge his duetie, and be a Lorde presy­dent to. For a presidentshippe re­quireth a whole man, and a by­shoppe can not be two menne. A bishoppe hath his offyce, a flock to teache, to loke vnto, and there [Page] for he can not meddle wyth an other offece, whiche alone requy­reth a whole man. He should therfore geue it ouer to whome it is meete, and laboure in his owne busynesse, as Paule wryteth to the Thessalonians. Lette euery man do his owne busynes, and folow his callyng. Let the priest preache, and the noble men han­dle the temporal matters. Moy­ses was a meruailous manne, a good man. Moyses was a won­derful felowe, and did his duetye being a maryed man. We lacke suche as Moyses was. Well, I woulde all menne would loke to their dutie, as God hath called them, and then we shoulde haue a florishyng christyan commune weale. And nowe I woulde aske a straunge question. Who is the most diligente bishoppe and pre­late [Page] in all England, that passeth all the reste in doynge his office I can tell, for I knowe him who it is, I knowe hym well. But nowe I thynke I se you listyng and harkening, that I shoulde name hym. There is one that passeth all the other, and is the moste diligent prelate & preacher in al England. And wil ye know who it is? I wyll tell you. It is the Deuyll. He is the moste dily­gent preacher of all other, he is neuer out of his dioces, he is ne­uer from his cure, ye shall ne­uer fynde hym vnoccupyed, he is euer in his patishe, he keepeth resydence at all tymes, ye shal neuer fynde hym oute of the way, call for hym when you will, he is euer at home, the dilygenteste preacher in all the realme, he is euer at his ploughe, no lor­dynge [Page] nor loyteryng canne hyn­der hym, he is euer appliynge his busynes, ye shal neuer fynde hym idle I warraunte you. And his office is to hynder religyon, to mayntayne supersticion, to set vp Idolatrie, to teache al kynd of poperye. He is readye as can be wyshed, for to sette forth his ploughe, to deuyse as manye wayes as can be, to deface and obscure Goddes glorye. Where the Deuyl is resydente and hath his ploughe goyng: there away with bookes, and vp with can­delles, awaye with Bybles and vp with beades, awaye with the lyghte of the gospel, and vp with the lyghte of candelles, yea at noone dayes. Where the De­uyll is residente, that he maye preuayle, vp with all supersti­cion and Idolatrie, sensing, pain [Page] tynge of ymages, candels, pal­mes, asshes, holie water, and new seruice of mennes inuentyng, as though man could inuente a bet­ter waye to honoure God with, then god hymselfe hath apoyn­ted. Doune with Christes crosse, vp with purgatory picke pursse, vp with hym, the popishe pour­gatorie I meane. Awaye with clothing the naked, the pore and impotent, vp with deckynge of ymages and gaye garnyshynge of stockes and stones▪ Up with mannes tradicious and his la­wes, downe with Gods trady­cions and his most holye worde. Downe with the olde honoure dewe to God, and vp with the new gods honour, let al thynges be done in Latine. there muste be nothynge but Latine, not as muche as, Memento homo quod ci­nis [Page] es, et in cinerem reuerteris. Re­membre manne that thou arte as­shes, and into asshes thou shalt returne. Whiche be the wordes that the minister speaketh to the ignoraunte people, when he ge­ueth them asshes vpō asshe wens daye, but it muste be spoken in latine. Goddes worde may in no wyse be translated into Englishe Oh that our prelates would bee as dilygente to sowe the corne of good doctrine as Sathan is, to sowe cockel and darnel. And this is the deuelyshe ploughyng, the whiche worketh to haue thinges in latine, and letteth the fruteful edificacion. But here some māne will saye to me, what sir, are ye so priuie of the deuils councel, that ye know al this to be true? Truli I knowe him to wel, and haue o­beyed him a little to much in con [Page] discenting to some folies. And I knowe him as other men do, yea, that he is euer occupied & euer busy in folowing his plow. I know by S. Peter which saith of him. Sicut leo rugiens circuit querens quem deuoret. He goeth about like a roaryng lyon sekyng whom he may deuoure. I would haue this text well vewed and examyned eue­rye worde of it. Circuit, he goeth Note a texte well wayed about in euery corner of his dio­ces. He goeth on visitacion dai­lye. He leaueth no place of his cure vnuisited. He walketh roūd aboute from place to place, and ceaseth not, Sicut leo, as a Lion that is strongly, boldly, & proud­lye, straytely, and fiercelye with haute lookes, with [...]is prowde countenaunces, with his stately braggynges. Rugiens, roaryng, [Page] for he letteth not slyppe any oc­casyon to speake or to roare out when he seeth his tyme. Querens. he goeth about sekyng and not sleepyng, as our Byshoppes do, but he seketh diligently, he sear­cheth diligētly al corners, wher­as he may haue his pray. He ro­ueth abrode in euery place of his dioces, he standeth not styll, he is neuer at reste, but euer in hande with his ploughe that it may go foreward. But there was neuer suche a preacher in England as he is. Who is able to tell his dy­ligente preachynge? whiche eue­ry daye and euerye howre, labo­reth to sowe cockel and darnell, that he may bryng oute of forme and out of estimaciō and roume, thinstitucion of the Lordes sup­per and Christes crosse, for there he loste his ryghte, for Christ [Page] fayed. Nunc iudicium est mundi, prin­cepes seculi huius eiicietur foras, et sicut exaltauit Moises serpentem in deserto, ita exaltari oportet filium hominis, et cum ex altatus fuero, a terra, omnia tradam ad meipsum.

Nowe is the iudgemente of thys worlde and the Prynce of thys worlde shall be caste out.

And as Moyses dyd lyfte vp the serpente in the wyldernesse, so muste the sonne of manne be lyfte vp. And when I shall be lyfte vp frome the earthe. I wyll drawe al thynges vnto my selfe. For the Deuyll was dysapoyn­ted of hys purpose, for he thou­ghte all to be hys owne.

And when he had once broughte Christe to the crosse, he thoughte all cocke sure. But there loste he all his reygning, for Christ sayed Omnia traham ad meipsum. I wyll [Page] drawe all thynges to my selfe. [...]e meaneth drawyng of mannes soule to saluacion. And that he sayd he would do, Per semet ipsum. by hys owne selfe, not by any other bodyes sacrifice. He mente by hys owne sacryfyce on the crosse, wheare he offered him self for the redempcion of mankynd, and not the sacrifice of the masse to be offered by an other. For who can offer him, but him selfe? He was bothe the offerer and the offeryng. And this is the prycke, thys is the marke at the whyche the Deuyll shooteth, to euacuate the crosse of Chryste, and to min­gle the instytucion of the Lor­des supper, the whiche although he canne not brynge to passe: yet he goeth aboute by his sleightes and subtyle meanes, to frustrate the same, and these fyftene hun­dreth [Page] yeres he hath been a dooer, onelye purposynge to euacuate Christes death, and to make it of smal efficacitie and vertue.

For where as Christe accordyng as the serpente was lyfte vp in wyldernesse: so woulde he hym selfe to be exalted, that thereby as manye as trusted in hym, shoulde haue saluacion. But the deuyl would none of that. They would haue vs saued by a daily oblacion propiciatorie, by a sa­crifyce expiatorie, or remissorie.

Nowe yf I shoulde preache in the countrey amonge the vnlear­ned, I woulde tell what propi­ciatorie, expiatorie and remisso­rie is: but here is a learned au­ditorie. Yet for them that be vn­learned I wil expound it. Propiciatorie, expiatorie, remissorie, or satisfactorie, for they signifie al [Page] one thynge in effecte, and is no thynge elles but a thynge wher­by to obteyne remissyon of syn­nes, and to haue saluacion. And thys waye the Deuyll vsed to euacuate the deathe of Chryste, that we myghte haue affyaunce in other thynges, as in the day­lye sacrifice of the pryeste, where as Chryste woulde haue vs to truste in his onelye sacrifice. So he was Agnus occisus ab origine mun­di, the lambe that hathe be slaine frome the beginnyng of the wor­lde, and therfore he is called, Juge sacrificium. A continuall sacrifyce, and not for the continuaunce of the Masse as the blaūchers haue blaunched it, and wrested it. And as I my selfe dyd once mystake it. But Paule sayeth. Per semetip sum purgatio facta, by him selfe & by [Page] none other, Christ made pour­gacion and satysfaction for the whole worlde. Woulde Christ this woorde (by hym selfe) hadde been better weyghed and loked vpon, and, In sanctificacionem, to make theym holye, for he is, Juge sacrificium, a continuall sacryfice, in effecte, fruite and operacion, that lyke as they whiche seeyng the serpente hange vp in the de­serte were put in remembraunce of Christes death, in whome as many as beleued were saued: so all men that trusted in the deathe of Christ shall be saued, as wel they that were before, as they that came after. For he was a contynuall Sacrifyce, as I sayed in effecte, fruite, operaci­on and vertue. As thoughe he had frome the beginnyng of the world and continually should to [Page] the worldes ende hange still on the crosse, and he is as freshe hangyng on the crosse nowe to them that beleue and truste in hym, as he was fiftene hundreth yea­res a go when he was crucy­fyed. Then lette vs truste vpon hys onely deathe, and looke for none other sacrifyce propiciato­rie, then the same bloudye sacri­fice, the liuelye sacrifice, and not a drie sacrifice, but a blouddy sa­crifice. For Chryste hymselfe sayed, Consummatum est. It is per­fectlye finyshed. I haue taken at my fathers hande the dispensa­tion of redemyng mankynd.

I haue wroughte mannes re­dempcion, and haue dyspatched the matter. Why then myngle ye hym? why do ye deuide hym? why make you of hym mo sacry­fyces then one? Paule sayeth. [Page] Pascha nostrum immolatus est Christus Christe our passeouer is offered vp, so that the thing is done, and Christ hath done it, and he hath done it, semel. Once for all. And it was a bloudy sacrifice, not a drie sacrifice.

Why then, it is not the Masse that auaileth or profiteth for the quicke and the dead? Wo worth thee, O Deuyll, wo worth thee, that haste preuayled so farre and so longe, that thou haste made Englande to worshyppe false Goddes, forsaking Christe their Lorde. Wo worthe the Deuil. Wo worth thee Deuyll and all thyne Aungels: yf Christ by his deathe draweth all thynges to him selfe, and draweth al men to saluacion, and to heauenly blysse that trust in him. Then the prie­stes at the Masse, at the popyshe [Page] Masse I say) what cā they draw when Christe draweth all, but landes and gooddes frome the right heyres? The priestes draw gooddes and rychesse, benefyces and promocions to theym selues and suche as beleued in theyr sacrifyce they drawe to the De­uyll. But Christe it is that dra­weth sowles vnto hym by hys bloudy sacrifice. What haue we to do then, but Epulari in domi­uo, to eate in the Lorde at hys Supper. What other seruyce haue we to do to hym? and what other sacrifyce haue we to offer: but the mortificaciō of our flesh? What other oblacion haue we to make, but of obedyence, of good liuynge, of good woorkes, and of healpynge oure neygh­bours? But as for oure redemp­cion, it is done already, it can not [Page] be better. Christe hath done that thynge so well, that it can not be amended. It cannot be deuised howe to make that, any better then he hathe done it. But the Deuyll by the healpe of that J­talian Bishop yonder, his chap­layne: hath laboured by all mea­nes, that he myght, to frustrate the death of Christe, and the me­rytes of hys passyon. And they haue deuised for that purpose to make vs beleue in other vayne thynges by his pardonnes, as to haue remission of sinnes for prai­ynge on hallowed beades, for drinkyng of the bakehouse bole, as a Channon of Waltam Ab­bey, once tolde me, that when so­euer they putte theyr loaues of breade into the ouen, as manye as drancke of the pardon bolle shoulde haue pardon for drinc­kynge [Page] of it. A madde thyng to geue pardon to a bolle. Then to Pope Alexanders holye water, to halowed belles, palmes, can­delles, asshes, and what not?

And of these thynges euerye one hath taken awaye some parte of Christes sanctificacion. Euery one hathe tobbed some parte of Christes passion and crosse, and hathe myngled Christes death, and hath been made to be propi­ciatorie and satisfactorie, and to put awaye sinne. Yea and Alex­anders holye water yet at thys daye remaynethe in Englande, and is vsed for a remedy against spirytes, and to chase awaye de­uylles, yea and I woulde thys had been the worste. I would thys were the worste. But wo worth thee, O deuyll that haste preuayled to euacuate, Chrystes [Page] crosse and to myngle the lordes supper. These be the Italian by­shoppes deuyces, and the deuyll hathe prycked at thys marke to frustrate the crosse of Christe. He shotte at thys marke longe be­fore Christe came, he shotte at this pricke fowre thousande yea­res before Christ hanged on the crosse, or suffered his passion.

For the brasen serpente, was sette vp in the wyldernes to put men in remembrance of Christes commyng, that lyke as they whiche behelde the brasen serpente were healed of their bodilye diseases: so they that loked spirituallye v­pon Christe that was to come, in hym shoulde be saued spiritual­ly from the Deuyll, The serpent was set vp in memorie of Christe to come, but the Deuyll founde meanes to steale awaye the me­morie [Page] of Christes commyng and brought the people to worshippe the Serpenre selfe, and to sence hym, to honoure hym, and to of­fer to hym, to worshyppe hym, and to make an Idoll of hym. And thys was done by the mar­kette menne that I tolde you of And the clarke of the markette dyd it for the lucre and aduaun­tage of his maister, that thereby his honour myghte encrease, for by Christes death, he could haue but small worldlye aduauntage. And euen nowe so hath he cer­tayne blaunchers longyng to the markette, to lette and stoppe the lyghte of the Gospel, and to hin­der the kynges procedynges in settyng forth the word and glo­rye of God. And when the kin­ges maiestie with the aduyse of his honourable counsayle goeth [Page] about to promote Goddes word and to sette an order in matters of religyon there shall not lacke blaunchers that wyl saye. As for Images wheras they haue been vsed to be senced, and to haue candels offred vnto theim: none be so folishe to do it to the stocke or stone, or to the Image selfe, but it is done to GOD and his honour before the Image. And thoughe they shoulde abuse it, these blaunchers will be ready to whysper the Kynge in the eare, and to tell hym that this abuse is but a small matter. And that the same wyth all other lyke a­buses in the churche maye be re­fourmed easilye. It is but a litle abuse (say they) and it maye bee easily amended. But it shoulde not be taken in hande at the first for feare of trouble, or further [Page] inconueniences. The people wil not beare sod ayne alteracions an insurreccyon maye be made after sodayne mutacion, whiche maye be to the greate harme and loste of the realme. Therefore all thynges shal be wel, but not out of hand, for feare of further bu­synes. These be ye blanchers that hitherto haue stopped the worde of god, and hindered the true set­tyng forth of the same. There be so many put offes, so manye put byes, so many respectes, and con­sideraciōs of worldly wisdō. And I dout not but there were blan­chers in the olde time, to whysper in the eare of good kynge Eze­chyas, for the mayntenaunce of Idolatrie done to the brasen ser­pēt, aswel as there hath ben now of late, & be now that can blanche the abuse of Images and other [Page] lyke thynges. But good kynge Ezechias woulde not be so blyn­ded, he was lyke to Apollos, fer­uent in spiryte. He woulde geue no eare to the blanchers, he was not moued wyth these worldlye respectes, wyth these prudente consyderacions, with these poli­cies, he feared not insurreccions of the people. He feared not least his people woulde not beare the glorye of God: but he (without any of these respectes, or poly­cies, or cōsideracions, like a good kynge for Goddes sake, and for conscience sake) by & by plucked downe the brasen serpente, and destroyed it vtterlye, and beat it to pouder. He oute of hande, dyd caste downe all Images, he de­stroyed all Idolatrie, and clerely dyd extirpate all supersticion. He woulde not heare these blanchers [Page] and worldly wyse men, but with out delaye, foloweth gods cause and destroyeth all Idolatrie out of hande. Thus dyd good king Ezechias, for he was lyke Apol­lo, feruēt in spirite, and dilygente to promote Goddes glorie. And good hope there is that it shall be lykewyse here in Englande, for the kynges Maiestye is so broughte vp in knowledge, ver­tue, and godlynesse, that it is not to be mystrusted, but that we shall haue all thynges well, and that the glorye of God shall be spred abrode, throughout al par­tes of the realme, yf the prelates wil diligētly apply their plough & be preachers, rather then Lor­des, but our blaunchers, whiche wyll be Lordes, and no labou­rers, when they are commaun­ded to go and be resydente vpon [Page] their cures, and preache in theyr benefyces, they would say.

What, I haue sette a deputie there, I haue a deputie that lo­keth well to my flocke, and the whiche shal discharge my duetie. A deputie quod he. I loked for that worde all this whyle. And what a deputie must he be, trowe ye? Euen one lyke hym selfe, it muste be a cannoniste, that is to saye, one that is broughte up in the studie of the Popes lawes & decrees. One that wyll set forth papistrie as well as hym self wyl do, and one that wyll mayntayne all supersticion, and Idolatrye. And one that wyll nothynge at all, or els very weakely resist the Deuyls plough, yea happy it is yf he take not part with the De­uyll, and where he shoulde be an enemy to hym, it is wel if he take [Page] not the Deuilles parte agaynste Christe. But in the meane time the Prelares take theyr plea­sures. They are Lordes and no labourers, but the Deuill is di­lygente at his ploughe. He is no vnpreachynge prelate. He is no Lordelye loyterer from his cure, but a busie ploughe man, so that amonhe all the prelates, and a­monge al the packe of them that haue cure, the Deuill shal go for my money. For he styll applyeth his busynes. Therefore ye vn­preachynge prelates, learne of the deuill to be diligent in doyng of your offyce. Learne of the de­uill. And if you wyl not learne of God nor good manne: for shame learne of the Deuyll. Ad erubes­centiam vestram dico. I speake it for your shame. If you wil not learne of God nor good man to [Page] be diligent in your offyce, learne of the deuill. Howebeit there is nowe verie good hoope that the kynges maiestie, beyng by the healpe of good goueruaunce of his mooste honourable counsay­lours, he is trained and brought vp in learnyng and knowledge of Goddes word, wil shortly pro­uide a remedye and set an ordre herein, whiche thyng that it may so be, lette vs praye for him. Praye for hym good peo­ple, praye for hym, ye haue great cause, and neede to praye for him.

FINIS.

[Page] Imprinted at London by Ihon Day, dwellynge at Aldersgate, and Wylliam Seres, dwellyng in Peter Colledge. These bokes are to be sold at the new shop by the lytle Conduyte in Chepesyde.

¶ Cum gratia et Priuilegio ad imprimendum solum.

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